Tafsir Al-Jalalayn: Al-Maaida, Ayah 95
Common Words
Other Scholars on This Ayah
Tafsir
(O ye who believe! Kill no wild game while ye are on the pilgrimage) or in the Sacred Precinct. (Whoso of you killeth it of set purpose) this verse was revealed about Abu'l-Yusr Ibn 'Amr who intentionally killed game, forgetting he was in ritual consecration, (he shall pay its forfeit in the equivalent of that which he hath killed, of domestic animals, the judge to be two men among you known for justice) two judges will evaluate such equivalence; ((the forfeit) to be brought as an offering to the Ka'bah; or, for expiation, he shall feed poor persons) or he should give money for it by feeding some of the poor of Mecca, (or the equivalent thereof in fasting) if he cannot feed the poor, he should fast one for each half measure (Sa') of food he is supposed to feed to the poor, (that he may taste the evil consequences) the punishment (of his deed. Allah forgiveth whatever (of this kind) may have happened in the past) before it was made unlawful, (but whoso relapseth) after being condemned and beaten severely in this world, (Allah will take retribution from him) he should be left until Allah takes retribution from him. (Allah is Mighty) in His retribution, (Able to Requite (the wrong)) Able to punish those who do wrong.
Related Hadiths
“The Messenger of Allah (ﷺ) stipulated (the penalty of) a man for a hyena killed by a man in Ihram, and he considered it as game.”
The Prophet (ﷺ) said, "If you let loose your hound after a game and mention Allah's Name on sending it, and the hound catches the game and kills it, then you can eat of it. But if the hound eats of i...
The Prophet said: "The land game is lawful for you while you are in Ihram as long as you did not hunt it - or - it was not hunted for you."
I asked the Messenger of Allah (ﷺ) about the hyena. He replied: It is game, and if one who is wearing ihram (pilgrim's robe) hunts it, he should give a sheep as atonement.
"When you release your arrow or your dog, mention the name of Allah, and when your arrow kills (the game), then eat." He said: "What if it gets away from me for a night, O Messenger of Allah?" He said...
They had entered upon the state of Ihram except I for 'Umra. He (again) said: I (Abu Qatada) hunted a wild ass and fed my companions in the state of their being Muhrim. 1 then came to the Messenger of...
I heard the Messenger of Allah (ﷺ) say: The game of the land is lawful for you (when you are wearing ihram) as long as you do not hunt it or have it hunted on your behalf. Abu Dawud said: When two ...
“Whoever kills out of folly or for tribal motives, using a rock, a whip, or a stick; he must pay the blood money for killing by mistake. Whoever kills deliberately, he is to be killed in retaliation. ...
The Messenger of Allah (ﷺ) set out for Pilgrimage and we also set out along with him. He (Abu Qatada) said: There proceeded on some of his Companions and Abu Qatada was (one of them). He (the Prophet)...
"If you release your dog and mention the name of Allah over him, and he kills (the game), but does not eat any of it, then eat. But if he has eaten from it, then do not eat, for he caught it for himse...
Al-Jalalayn Commentary
O you who believe do not slay game while you are in the state of pilgrimage inviolability for the hajj or the ‘umra; whoever of you slays it wilfully then the compensation shall be read fa-jazā’un ‘then the compensation shall be’ followed by a nominative mithlu ‘the like of’ that is to say a compensation is incumbent on him and that is the equivalent of what he has slain of flocks in other words a similar creature a variant reading has an annexation construction for jazā’ ‘compensation’ sc. fa-jazā’u mithli ‘then the compensation of’ to be judged that is the equivalent is to be judged by two just men among you both possessing astuteness with which they are able to identify the nearest animal in equivalence to it the slain animal. Ibn ‘Abbās ‘Umar and ‘Alī may God be pleased with them all adjudged a beast of sacrifice as redemption for an ostrich slain; Ibn ‘Abbās and Abū ‘Ubayda adjudged a cow as redemption for wildebeest or wild ass; ‘Abd Allāh Ibn ‘Umar and ‘Abd al-Rahmān Ibn ‘Awf a sheep for a gazelle and as Ibn ‘Abbās ‘Umar and others did a sheep also as a redemption for slaying pigeons because they pigeons resemble these sheep in taking scoops of water when drinking; an offering hadyan is a circumstantial qualifier referring to jazā’ ‘compensation’ to reach the Ka‘ba that is to be taken into the Sanctuary sacrificed there and given as a voluntary offering to its needy residents and it cannot be sacrificed wherever else it may be bāligha l-ka‘ba ‘to reach the Ka‘ba’ is in the accusative because it is an adjectival qualification of what precedes even if it stands as an annexation since such an annexation is only morphological and not valid as a grammatical characterisation; if there is no equivalent beast of flock for the game slain as in the case of a small bird or locusts then the person is obliged to compensate with equivalent value. Or it is incumbent on him to make an expiation other than compensation and if he should find the means then this expiation is food for the poor food to be taken from the principal food of the town equivalent to the value of the compensation being one mudd measure for each poor person a variant reading has kaffāra ‘expiation’ in an annexation with the following noun sc.